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Cus<strong>to</strong>mary law part<br />

of culture<br />

Cus<strong>to</strong>mary marriages<br />

also part of<br />

tradition<br />

Problem: elements<br />

of culture discriminate<br />

against women<br />

230<br />

consequences as from <strong>the</strong> date of <strong>the</strong> marriage, and that <strong>the</strong> provisions of<br />

section 10(2) should apply as from <strong>the</strong> date of <strong>the</strong> conclusion of <strong>the</strong> civil<br />

marriage.<br />

ACTIVITY<br />

In terms of <strong>the</strong> Recognition of Cus<strong>to</strong>mary Marriages Act not all cus<strong>to</strong>mary<br />

marriages can be changed in<strong>to</strong> civil marriages. Explain.<br />

FEEDBACK<br />

In terms of <strong>the</strong> Act, a couple in a monogamous cus<strong>to</strong>mary marriage can<br />

change <strong>the</strong>ir marriage <strong>to</strong> a civil one. However, this is not possible for<br />

couples in a polygamous cus<strong>to</strong>mary marriage.<br />

8 THE CONSTITUTION AND CUSTOMARY MARRIAGES<br />

The constitutional arguments for and against <strong>the</strong> recognition of cus<strong>to</strong>mary<br />

marriages are discussed on pages 208±211 of <strong>the</strong> textbook. You will see<br />

that <strong>the</strong> constitutional values of culture and gender equality are relevant<br />

in this regard.<br />

Regarding <strong>the</strong> value of culture, you must note <strong>the</strong> provisions of sections<br />

9(3), 9(4), 30 and 31(1) of <strong>the</strong> Constitution. Cus<strong>to</strong>mary law is clearly part<br />

of culture.<br />

You will fur<strong>the</strong>r see that cus<strong>to</strong>mary marriages are also part of tradition, <strong>to</strong><br />

which recognition is given by of section 15(3) of <strong>the</strong> Constitution. Note,<br />

however, that <strong>the</strong> provisions of section 15(3) are also subject <strong>to</strong> <strong>the</strong><br />

qualification that legislation which might recognise traditional marriages<br />

or systems of traditional law of persons and family law, may not be<br />

inconsistent with <strong>the</strong> o<strong>the</strong>r provisions of <strong>the</strong> Constitution.<br />

The problem is, however, that some aspects of cus<strong>to</strong>mary culture and<br />

tradition, namely polygyny and <strong>the</strong> payment of lobolo, allegedly violate <strong>the</strong><br />

right <strong>to</strong> equality and women's right <strong>to</strong> dignity. The possible inequality and<br />

lack of dignity inherent in <strong>the</strong>se aspects are consecutively discussed in your<br />

textbook on pages 209±210. If it is concluded that <strong>the</strong>se two aspects<br />

indeed infringe upon gender equality and <strong>the</strong> right <strong>to</strong> dignity it could be<br />

argued that cus<strong>to</strong>mary marriages should not be recognised. Also, some<br />

cus<strong>to</strong>mary wives still have an inferior legal status, which clearly violates<br />

<strong>the</strong> right <strong>to</strong> equality and <strong>the</strong> right <strong>to</strong> dignity.

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